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Prudential Versus Probative Arguments for Religious Faith: Descartes and Pascal on Reason and Faith

机译：宗教信仰的审慎与缓刑论证：笛卡尔和帕斯卡关于理性和信仰

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In this article, I show that Pascal’s prudential agenda, centered on the Wager, more successfully overcomes the restrictions of Pyrrhonic skepticism expressed by Montaigne than Descartes’ probative philosophy, which was based on his “ontological argument” for God’s existence. Descartes’ attempt to base natural science on the metaphysical certainty of a non-deceiving God fails because he cannot prove that a non-deceiving Perfect Being is a “clear and distinct” idea. Pascal’s attempt to base the knowledge of God upon the “reasons of the heart” accepts the epistemological restrictions of skepticism but provides a reason to develop passionate faith, thereby overcoming skepticism. I also show that Descartes and Pascal had different assumptions about the workings of the mind; Descartes relied on a model of the mind as a “theater,” which hindered his agenda, and Pascal upon a “holistic” model, which enabled him to make a prudential argument which was cognitively convincing.
机译：在本文中，我展示了以Wager为中心的Pascal审慎议程，比Descartes的论证哲学更成功地克服了Montaigne所表达的对Pyrrhonic怀疑论的限制，笛卡尔的论证哲学基于他对上帝存在的“本体论论证”。笛卡尔尝试将自然科学基于非虚假的上帝的形而上学确定性的尝试失败了，因为他无法证明非虚假的完美存在是一个“清晰而独特的”想法。帕斯卡（Pascal）尝试以“内心的道理”为基础对上帝的认识，接受了怀疑论的认识论限制，但提供了发展热情的信念从而克服怀疑论的理由。我还表明，笛卡尔和帕斯卡对心智的运作有不同的假设。笛卡尔依靠心智模型作为“剧院”，这阻碍了他的日程安排，而帕斯卡尔则依靠“整体”模型，这使他能够提出审慎的论点，这在认知上是令人信服的。

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